El Aressum
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EL ARESSUM En una religión como el Batuque, concebida como un todo que glorifica la vida, hablar de muerte es casi imposible, aún cuando engloba el concepto como parte de su existencia, evidenciada en la presencia de un local específico -el Balé o Igbàle- donde se rinde culto a los ancestros del grupo. Pero estas ceremonias se efectúan por lo general sólo de tanto en tanto, y son restringidas a las personas más allegadas a la casa de Batuque o a la muerte física de afiliados a ella en los grados más altos. Indefectiblemente, cuando se menciona a alguien que no está más, se antecede -como ocurre en el interior del paísla palabra "finado" o "fallecido", como para connotar su estado diferente -peligrosidad, àshé específico, situación más allá- aún mediante el lenguaje. En efecto, todo recaudo es poco en la observación de los rituales para los égún, fuerzas a las que de hecho casi se les respeta más -o de otro modo- que a los orisha. Como vimos anteriormente, cada jefe de culto guarda en su casa no sólo sus objetos rituales, sino también los que pertenecen a sus hijos espirituales que por razones diversas no pueden tenerlos en sus propios domicilios. Otros hijos que ya hubieran llegado al punto de poder alojar sus àshé en su propia casa, forman, con el templo-madre, una especie de "gajos" o "renuevos" ligados por parentesco
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ritual. Por motivos obvios, el caso de fallecimiento de hijos cuyos àshé aún estén en la casa madre, comporta un grado menor de alteraciones en el ritmo de funcionamiento de las casas "hijas", cumpliéndose los procesos rituales - de rigor en la casa del jefe. Es siempre menos simple llevar a cabo los ritos necesarios en casas de quienes son a su vez jefes o cabezas de ilé, liberados o no, ritos que vía de regla serán efectuados por quien aprontó esos àshé, o en su defecto por el padrino o madrina, o en último caso por otro sacerdote que posea la autoridad y conocimiento necesarios para dar cumplimiento al desligamiento o neutralización de las obligaciones. Cuando muere un jefe lo primero que debe hacerse es "despachar" o sea disponer la salida de la energía de los orisha de la calle, Bara Lodé y Ogùn Avagan que son los dioses y custodios del camino. Ambos orisha se despachan en un lugar bien alto donde haya malezas, especialmente tártago, depositados sobre una "cama" de maíz tostado, sacrificándose encima tres gallos y un casal de palomas. La obligación se abandona allí, entre la "cama" de cereal (renovación de la vida) y el "cobertor" de plumas, garantía de la incesante rueda de los ciclos universales. Las quartinhas se quiebran totalmente así como el recipiente donde reposaba el ocutá, quedando
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quebrarlas se envuelven en un paño rojo (color de Bara) y por sobre éste uno blanco, color de luto. Esos paños son pasados por el cuerpo de quien efectúa el despacho, rompiéndolos luego como señal de disgregación. Vueltos a la casa se retira a Ajelu, Bara de dentro de casa, se lleva a la playa, donde se cumple un ritual idéntico al anterior, sólo que la cama en vez de ser tostada es hervida. Despachar a los Bara en primer término simboliza la necesidad de "abrir los caminos" de quien partió. Todos los otros asentamientos ya se bajaron de las prateleiras (estantes del pèji), se dice que están "arriados", con las respectivas quartinhas del agua vacías y acostadas. Sólo las del dueño de casa si éste fuera el caso son apoyadas sobre la boca de las mismas, esto es, paradas al revés. Toda la obligación permanece sobre un mantel blanco en el igbàle hasta el séptimo día, cubierta con el ala de Oshala, también blanco. Sólo quedarán arriadas del mismo modo pero en el pèji si el fallecido era el jefe de la casa. De todos modos, las quartinhas de todos los hijos cuya obligación aún estuviera en ese pèji, se bajan, vacían en el verde y se acuestan en el suelo en señal de luto y permanecerán allí hasta la "misa del mes", cuando serán llevadas a otros templos. Si alguno de los hijos fuese encargado de la
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casa no deba funcionar para rituales de Batuque por espacio de un año. Las quartinhas que estén en casa de los hijos del jefe fallecido también guardarán luto por treinta días, pero no puede nadie batir cabeza, pasar servicios religiosos, encender velas, saludar ritualmente a los orisha, consultar buzios, ni dar su bendición del mismo modo que en el pèji del difunto. Estas interdicciones alcanzan a los hermanos religiosos del extinto. Pasados los treinta días pueden retomar sus funciones exceptuando "toques" o marcar obligaciones hasta cumplirse el año y un día. Al año y dos días se efectúa un sacrificio en honra del fallecido y entonces sí todo vuelve paulatinamente a su ritmo. En general es bastante raro que luego de la muerte de un jefe el ilé siga funcionando, contrariamente a lo que sucede en el Candomblé, que la sucesión es lo normal; pero nada impide que un babalorisha o iyalorisha designe en vida a uno de sus hijos para continuar su tarea, aún legando sus santos de afuera -que en rigor pertenecen más a la comunidad del templo que a él mismo, contrariamente a su Bara de dentro, que es personal-. Para el entierro, el fallecido es vestido con su mejor ropa ritual y adornado con sus guías imperiales y chuveiros. Pero del lado que no se ve, esa ropa estará rasgada, y los hilos de
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en las que ningún adepto viste una prenda rota o come en un plato cascado. La caramelera con el asentamiento de bori descansa en el cajón, destapada, bajo la cabeza del muerto. Toda la ropa ritual y uniformes que perteneciera a éste es rasgada, preparándosela para los siguientes tramos del camino de despedida. Se descuenta que el velatorio de los miembros del Batuque que han alcanzado los grados superiores de jefatura no se efectúa en otro ot ro lugar que no sea su templo, ya que hay rituales que en las casas de servicio fúnebre no podrían hacerse. Se prepara en la cocina de la casa un abundante "risotto", es decir arroz con pollo o gallina, comida que sólo se toma en estos casos, ya que al considerarse "comida de égún" ningún adepto la prueba en otra ocasión. El féretro se coloca en medio del salón, donde los orisha danzan, sostenido por sillas o bancos. Bajo, un plato con la comida de égún -el primer cucharón de la ollatestifica la comunión entre los mundos. En derredor cada cual con su plato en mano, pide "agó" a su jefe para comer, como en las fiestas comunes de orisha. Al anochecer, en torno al cajón, se forma la "rueda de égún", todos de blanco -el color del luto- y calzados, muy juntos y sin expresar los gestos característicos de los trabajos de los orisha. Contrariamente a la rueda normal, que
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pisar ni ser pisado. En algunas casas el ala de Oshala queda suspendido encima del muerto durante todo el tiempo que permanezca en la casa, como solicitando protección y misericordia para el que parte. Llegado el momento de salir para el cementerio el féretro es levantado y oscilado en su posición por nueve veces, y es retirado, siempre nueve pasos adelante y reculando tres atrás, hasta colocarlo en el coche que lo conducirá, no sin antes hamacarlo nueve veces. Nueve, número de lansã Igbàle y égún, la reina de la escoba que todo lo barre y su cortejo de esqueletos. Por cierto que el coche fúnebre de empresa del ramo es una moderna adaptación. En rigor, el cadáver ilustre debería ser cargado y bailado desde su ilé àshé hasta el ilé iku, deteniéndose en cada encrucijada para recibir y brindar los últimos respetos, con los atabaques tocando en sordina, de espaldas. Pero los tiempos han cambiado, el ritmo de la ciudad es hoy otro, y sólo en la puerta del cementerio se retomará el cajón para mecerlo, avanzando y retrocediendo, hasta llegar al lugar destinado como última morada. Allí entonces se agitarán los pañuelos blancos de la despedida y cantando la reza correspondiente, se rogará al orisha que en vida del égún gobernara su cabeza le conceda descanso. Socialmente, el difunto ha sido
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antepasado del grupo de culto. Ocupa un lugar tan destacado como en vida, pero en sentido inverso: provocará desde ahora un temor proporcional al poder que tuviera en su vida sacerdotal, solo que no mezclado más con amor o devoción. Comenzó a experimentar el respetuoso exilio al que lo relega el mundo del Batuque.
El "despacho" del eru Cuanto más alto sea el grado de iniciación del difunto, tanto más costosa será la despedida -ineludible, por cierto-, sacrificándose animales, aves y cuadrúpedos para cada uno de los asentamientos que tuviese hechos. A diferencia de la normalidad (polaridad vida) no importa el color de los animales, sólo que haya suficientes para aplacar al égún. Tampoco se los limpiará adecuadamente, se dividirán en dos trozos -partes derechas e izquierdas, las patas enfrentadas hacia la calle, las inhalas se presentan crudas. Es decir, todo el rito cumple una oposición. Los allegados sólo comerán de las partes
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eterna. Escarbadientes, que representan a los vivos, son utilizados por los presentes para protegerse de los destellos de energía negativa que pueden restar del égún. En fin, los orisha que ocupan a sus hijos no ostentan la gozosa complacencia por estar y danzar de los días normales. Se desplazan apenas, se saludan entre ellos y saludan los puntos de rigor de modo diferente, marcando siempre que esa llegada es pesarosa, contraria a la normal en la que glorifican la vida. Tampoco dejan su asheré cuando parten, y la puerta del pèji está cerrada. Dentro del cuarto sagrado, en medio, el amala de Shangò marca asimismo sus diferencias, confeccionado con abundante repollo. Los objetos del muerto van siendo colocados, rotos ya, alternados con las comidas de égún en grandes canastos. El tamborero inicia el toque de atètè y cada uno se limpia sobre los cestos. Hecho esto, se sacrifican aves encima y se colocan flores y velas, que son encendidas. Pasado un tiempo prudencial, estas últimas son apagadas y los canastos alzados y oscilados, llevándose a despachar al
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garantizan al dueño de de casa casa la no intromisión de otros égún que podrían ser hostiles. De algún modo, el igbàle es una fuerza mágica de reserva, de defensa y ataque del que se sirve un babalorisha o iyalorisha para controlar su territorio particular, en forma más o menos reservada. Y desde allí los ancestros también marcan las normas del grupo, estableciéndose como custodios del caos, tanto exterior como interior. Para quienes nunca han visto un igbàle, o balé como se le denomina corrientemente, se trata de una construcción sin ventanas, con una única puerta siempre cerrada. Dentro de ella hay un pozo (buraco) donde se efectúan los ritos pertenecientes al culto de los égún. Ese es todo el misterio, porque lo más importante, en realidad, es lo que no se ve. Bibliografía Libro: CONTRIBUCIÓN AL ESTUDIO DEL BATUQUE - una religión natural: ni locos, ni raros Autor: Bàbálórisà Milton Acosta Òséfúnmi
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ofrendas, preceptuadas por procedimientos rituales, capaces de posibilitar la redistribución del ashé, manteniendo el equilibrio indispensable ala relación binaria vida/muerte. Tomar y restituir, propiciar redistribuyendo, es esta la lógica del sistema. “Es la devolución que permite la multiplicación y el crecimiento. Todo cuanto existe en forma individualizada deberá compensar lo que su propio prototipo de individuación (Bara Eshu) devoro”. “Cada individuo está constituido -acompañado por su Bàrà Èsù individual, elemento que permitió su nacimiento, desenvolvimiento ulterior y multiplicación. Para que alguien pueda cumplir su ciclo de existencia armoniosamente, es indispensable que restituya, a través de la ofrenda de alimento, el àshé devorado real y simbólicamente por su principio vital individualizado”.
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Un ebó pues, está principalmente destinado a restituir, a poner en movimiento el àshé, la energía de todo lo que existe. Y es por esto que el adepto a cualquiera de las grandes vertientes afroamericanas, en este caso concreto al Batuque, cada cierto tiempo variable según los casos, ofrece a sus orisha el sacrificio de animales de corral, aves y cuadrúpedos en primera instancia, luego peces para coronar su obligación. Este es uno del los puntos más erróneamente interpretados por los que desconocen la dinámica de los cultos a los orisha. Para resumir el tema, que podría resultar largo y tedioso, el fundamento de esta práctica en forma concreta es la restitución a los orisha de sus elementos de significación presentes en distintas cualidades de materiales -verduras, granos, frutas, sustancias, etc- y animales, que forman parte de su dominio específico de la naturaleza; y la comunión del adepto con éstas, estableciendo un puente de identificación.
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rojizo, cabrito de cualquier color (excepto negro) , palomas comunes, peces sin escamas (de piel), Guineas (casal) para Ogùn -costillas de vacuno asadas, farofa de aceite, frutas, especialmente membrillo, rosetas de maíz, gallos bataraces, cabritos manchados, palomas comunes, peces sin escamas, guineas (casal) para lansã -boniato asado, frito y en puré, rosetas de maíz, acarajés (buñuelos de poroto), manzanas, guayabas y granadas, cabritas manchadas, gallinas batarazas, palomas amarronadas, peces sin escamas, guineas (casal) para Shangò -pirón de fariña con verduras y
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para Oba -guisado de porotos con mazamorra, ciruelas, uva, ananá, gallinas coloradas tipo polaco, cabrita mocha, palomas marrones, guineas, peces sin escamas para Ossayn -puré de papas, huevos duros, tortuga, gallos "arrepiados", cabrito, guineas, palomas comunes, peces sin escamas. Toda clase de fruta, sobre todo higos para Shapaná- maní tostado, rosetas de maíz, crema de tapioca, paltas, higos morados, ciruelas negras, gallos "carijó" plateados, cabro de cualquier color, palomas comunes, guineas, peces sin escama
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para Naná -mazamorra blanca, éfo (verduras saltadas en aceite de oliva), sandía, coco, nísperos, gallinas blancas, cabrita madre blanca, palomas blancas, guineas blancas, patos blancos, peces sin escamas para Oshala -mazamorra de maíz blanco, confituras de coco, limas, pomelos, dátiles, nueces, guindas, pollas o gallinas blancas, cabras blancas, patos o gansos blancos, guineas blancas (albinas), peces sin escamas. Debe notarse que cualquier ofrenda a los orisha, aun sin inmolación, se llama genéricamente ebó, aún las comidas que suelen presentarse frente a los asientos de
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e) Ebó aìyepínù -para alterar el curso de un acontecimiento, cambiando una víctima por otra (llamada comúnmente "troca de vida") De éstos, solamente los ítems c), d) y e) son "ebó èjè", es decir, necesariamente con profusión de sangre. El tiempo de aislamiento o reclusión del ofertante del ebó en la casa de Batuque depende entonces del tipo de ebó realizado, variando según el grado de obligación entre veinticuatro horas y dieciséis días o más según el criterio del sacerdote o sacerdotisa que lo realiza
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b) integración del adepto y su orisha a las energías que son parte de sus relaciones de familia más restringida: adjunto y pasajes de brazos y piernas c) integración del adepto y su orisha, con el grupo de orisha que lo acompañan, a lo otros orisha que fundamentan el culto del Batuque (familia del orisha no restricta) d) integración del adepto y su orisha a determinados ashé (en el sentido de poderes) para manejar: 1) la faca sacrificial -para redistribuir energías y 2) el oráculo de Orun Milá, para interrogar al conjunto de los orisha actuando en ambos planos de existencia Permisos específicos -tales como poder
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Igbàle
LA INICIACION Siendo pues el Batuque una religión ágrafa -esto es transmitida oralmente, sin escritos canónicos- comporta una multiplicidad de ritos de pasaje, de grado en grado, en los que el candidato va conociendo paulatinamente las pautas del fundamento religioso y asumiendo
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dentro de un recipiente cerrado -símbolo transparente de la cabeza- se conserva toda la vida del iniciado, constituyendo, como justamente señalan Paulo de Shangó (Paulo Tadeu B. Ferreira) y Armando de Oshala (Armando Ayala), "la raíz del hijo en la casa de santo". Por ser efectivamente raíz entronca a los futuros orisha asentados de la persona con una determinada casa de Batuque. Aunque los movimientos de la vida alejen al hijo de esa casa, de algún modo sobrevive un vínculo vitalicio con ese reino y esa mano que dotaran de sentidos trascendentes a esa cabeza única,
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-el àshé de buzios o delogùn- para que pueda interrogar en forma totalmente consciente, esto es no a través del trance de posesión, a los orisha y así determinar con exactitud todo lo concerniente a ambos planos de existencia, orùn y aìyé; planos estos que para la mentalidad religiosa son, empero, un todo indivisible. Consideramos necesario resaltar aquí que este àshé, en el sentido estricto de poder o autoridad para leer la figuras conformadas por las conchas augúrales, es de singularísima importancia, y debería en todos los casos ser
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pertenece por ley a Orùn Milá, la voz de Ifá, uno de los Oshala que no ocupa y es traducido por Bara. Cuando decimos, por ejemplo: "habla lemanja", queremos decir que ella es la dueña de ese odu o palabra; recordaremos el refrán o divisa que corresponde a esa figura, de ahí la leyenda, y entonces Bara nos permitirá captar el sentido del mito en ese caso particular y transmitir lo que manda hacer al consultante. Y así en adelante, respecto a cualesquiera de los odu o figuras simbólicas del oráculo. El espacio mágico en la mesa de buzios está orientado, es decir
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rituales. Este paso o grado superior se llama "liberación" y causa alguna confusión. Tener una casa abierta no siempre implica estar liberado, cuando todavía depende de su iyalorisha o babalorisha para efectuar sus compromisos religiosos. Muchos adeptos en esta situación de casa abierta, obligaciones completas y todos los àshé, no pueden por sí mismos dar satisfacción a determinados requisitos, porque su orisha y el de su iniciador o iniciadora no llegaron aun acuerdo de independencia. Así como existe gente que no está destinada a sembrar el fundamento
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un tema serio, que no depende del capricho de los hombres, o a ofrecer tanto o cuanto dinero por la famosa manumisión. Hay que obrar con cuidado, teniendo en cuenta que los movimientos siempre tienen efectos, a menudo irremediables. Ser libre es todo un riesgo, una aventura tal
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Para nosotros el sacrificio es muy importante, y no sólo atañe el matar un animal, sino también otros tipos de sacrificios: tiempo, dedicación, dinero, esfuerzo, trabajo, bailes, cantos, etc. No existe ninguna religión en la que sus fieles no hagan algún sacrificio u ofrenda
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En cuanto a los sacrificios de sangre, se hacen principalmente para el consumo de la carne, y puesto que según nuestras creencias la sangre pertenece como principio de vida a Olodumare y como ofrenda a los Òrìsà, comer carne de un animal que no haya sido desangrado por
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eran restos que los blancos no consumían: patas, rabos, orejas, huesos semi pelados, carcazas, etc. De este modo se vieron en la necesidad de optar por consumir igual esa carne (puesto que lo primero es la conservación de la especie), pero sustituyeron el sacrificio
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Cada Òrìsà posee sus animales característicos y que forman parte de su àse, pero nunca se les entrega nada sin antes haber consultado el oráculo para saber que es lo que pide cada uno y que tipo de animal según el camino del Òrìsà. Cada animal, planta o elemento escogido
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Hacer bien ceremonias, rituales y
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EBOMISI Baño de protección o de
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alejar del paciente un determinado tipo
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ALÚJÁ Toque en el que los òrìsà danzan
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todos los Òrìsà yoruba, incluyendo
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